التقية في الدعوة الإسلامية

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Abstract

This study is aimed at educating the practitioners of Dawa (invitation to Islam) in
particular and the entire Sunni Muslim community in general about the essence of the
research theme .
Taqiya or dissimulation is defined as being forced under exceptional circumstances to
conceal certain information, e.g. regarding one’s beliefs, for safety purposes.
Another definition is: disguising one’s beliefs, convictions, ideas, feelings, opinions,
and/or strategies at a time of imminent danger, whether now or later in time to save
oneself from physical and/or mental injury.
Taqiya is a license granted to Muslims who may find themselves facing imminent
danger. In this case, it is a behavioral pattern intended to avoid or avert a looming
physical or other harm .
The study explains elaborately the various terminologies pertaining to Taqiya. It also
illustrates taqiya’s theological legitimacy in light of the Holy Quran and the Traditions
of the Prophet Muhammed (PBUH). The study discusses and analyzes the
circumstances justifying the practice of Taqiya, how it should be practiced, when it is
abused and misused, when it is inadmissible and prohibited. In so doing I discussed
pertinent terms such as compulsion, using tacit or implicit language, prevarication,
allegory ،appeasement, unctuousness, sycophancy, hypocrisy, courtesy, and wit. I also
gave several examples of Taqiya, corroborating them with ample evidence from the
Quran and the Traditions of the Prophet (PBUH).
Furthermore, I discussed the concept of Taqiya in both Shiite and Sunni jurisprudence.
The study combines the descriptive and analytical methodologies, relying on the views
of Muslim scholars as well as other critical views based on other literature.
The conclusions of the study include the following :
First, the practice of Taqiya within proscribed limits is legitimate in light of the Sharia
or Islamic Law.
Second, Taqiya represents the exception not the norm and its use is highly restricted.
Hence it should be viewed as a proscribed license that one can resort to in extreme
circumstances while carefully taking into account changes in the situation at hand with
regard to time and place as well as people involved.
Taqiya is also individualistic, not collective in nature and is generally undesired and
its rationale ends with the disappearance of its causes and justifications .
Third, Taqiya is warranted only when dealing with disbelieves who pose a reasonable
physical or other danger to a Muslim, such as harming him or her because of their
belief system. Hence it can’t be practiced in dealing with Muslims .
Fourth, Taqiya doesn’t encompass every aspect of life .There can be no Taqiya in cases
of murder, adultery, fornication and similar offences. Similarly, Taqiya can’t be
practiced by prophets and messengers of God since expressions to that effect might be
misconstrued as established rules of the Sharia.
Fifth, Taqiya has many aspects ، manifestations, synonyms, conditions and restrictions
that can’t be compromised.
Conclusion :the Islamic Umma (Community) shall not prosper unless it clings to the
Book of God and Sunna (Way) of the Prophet(PBUH).
As to the Shiite concept of Taqiya, I’ve found out that it is highly exaggerated and
differs substantially, if not drastically, from the way Sunni Muslims understand Taqiya.
The Shiites treat Taqiya as a sort of modus operandi, or general pattern of behavior.
It is used for the pettiest of aims, such as expediting gains and benefits, not avoid
danger and calamity .
The main recommendation of the study is that more research ought to be done in this
regard.